Hannah Arendt Quotes

I really tried, or so I thought, to avoid lying, but it seemed to me that they forced it on me by the difference in their vision of things, so that I was always transposing reality for them into something they could understand.

It is the considered opinion of most members of our rational élites that, in any given difference of opinion with reality, reality is wrong.

The difference between a GOP convention and Comic-Con is that the people at Comic-Con have a much firmer grasp of reality.

After all, across the population there are slight differences in brain function, and sometimes these translate directly into different ways of experiencing the world. And each individual believes his way is reality.

Or -- and this she knew was a far more accurate way of looking at it -- the book was true and reality was lying.

As for all I can tell, the only difference is that what many see we call a real thing, and what only one sees we call a dream.

And for all I can tell, the only difference is that what many see we call a real thing, and what only one sees we call a dream. But things that many see may have no taste or moment in them at all, and things that are shown only to one may be spears and water-spouts of truth from the very depth of truth.

My great longing is to make those very incorrectnesses, those deviations, remodellings, changes in reality, so that they may become, yes, lies if you like - but truer than the literal truth.

Of course, the toxic bullshit of incessant advertising and show biz for nearly a century has stripped us of cognitive abilities for dealing with reality that used to be part of the normal equipment of adulthood - for instance, knowing the difference between wishing for stuff and making stuff happen. We bamboozled ourselves with too much magic.

They dispute not in order to find or even to seek Truth, but for victory, and to appear the more learned and strenuous upholders of a contrary opinion. Such persons should be avoided by all who have not a good breastplate of patience.

Any mental activity is easy if it need not be subjected to reality.

The difference between a Miracle and a Fact is exactly the difference between a mermaid and a seal.

Nothing is real.

Christianity taught us to see the eye of the lord looking down upon us. Such forms of knowledge project an image of reality, at the expense of reality itself. They talk figures and icons and signs, but fail to perceive forces and flows. They bind us to other realities, and especially the reality of power as it subjugates us. Their function is to tame, and the result is the fabrication of docile and obedient subjects.

Because I believe psychedelics are a kind of higher dimensional sectioning of reality, I think they give the kind of stereoscopic vision necessary to hold the entire hologram of what's happening in your mind. The old paradigm is gone.

All ego really is, is our opinions, which we take to be solid, real, and the absolute truth about how things are.

Almost nothing that makes any real difference can be proved.

Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old fillms, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to death.

We don't need virtual reality, we need virtual unreality.

It is only that my illusion is more real to me than reality. And so do we often build our world on an error, and cry out that the universe is falling to pieces, if any one but lift a finger to replace the error by truth.

We were exiles from reality that summer. We were refugees from ourselves.

We all want explanations for why we behave as we do and for the ways the world around us functions. Even when our feeble explanations have little to do with reality. We’re storytelling creatures by nature, and we tell ourselves story after story until we come up with an explanation that we like and that sounds reasonable enough to believe. And when the story portrays us in a more glowing and positive light, so much the better.

The difference between a man who faces death for the sake of an idea and an imitator who goes in search of martyrdom is that whilst the former expresses his idea most fully in death it is the strange feeling of bitterness which comes from failure that the latter really enjoys; the former rejoices in his victory, the latter in his suffering.

The Difference Engine can in reality (as has been already partly explained) do nothing but add; and any other processes, not excepting those of simple subtraction, multiplication and division, can be performed by it only just to that extent in which it is possible, by judicious mathematical arrangement and artifices, to reduce them to a series of additions.

The nineteenth and twentieth centuries have given us as much terror as we can take. We have paid a high enough price for the nostalgia of the whole and the one, for the reconciliation of the concept and the sensible, of the transparent and the communicable experience. Under the general demand for slackening and for appeasement, we can hear the mutterings of the desire for a return of terror, for the realization of the fantasy to seize reality. The answer is: Let us wage a war on totality; let us be witnesses to the unpresentable; let us activate the differences.